ID 

r- 

o 


GIFT   OF 

X_\L«L«_>a     «->^      t  Q 


Jitbimt 


Waurrbmts 


•ummmu., 


.' 

-i, 


• 


if    tI]C 


Cuam 


Copyright 
September,  1914 

by 
Mary  Elizabeth  Johnson 


DLDICATLD  TO 

Ktttt  t   (MARIA  ALTO) 

WHOSL  FRILND5HIP  HAS  BLLN  A  RLVLLATION 

OF  THL 
POLTIC  INSTINCT,  THL  DRAMATIC  IMPULSL 

AND  THL  NOBILITY  OF  CHARACTLR 

HIDDLN  BLNLATH  THL  5TOICAL  MASK  OF  OUR 

PRIMITIVL  PLOPLL 


Page   3 


324102 


Page 

Kwa-mix  e ' 3 

Cuaymaca  Peak 7 

Lower  Green  Valley  9 

Mountain  Pines 13 

Mount  Guatay  16 

Laguna  19 

Viejas  Mountain 24 


Illustrations  from  Photographs  by 
IRVING  LLL  PALMLR 

Plates  by 
GLORGL  C.  GRILR 

Cover  Design  by    .jf  -. 
ALICE,  WHITNLY  5MITH 


OJontmts  of  ifyts  lioofelet 


TABLE 

Page 

Foreword 

HilshKi'e.                                                            Pine  Tree  9 

Huts-tah '  Ta-mil  'tah  Hanging  Head  11 

Ah-ha '  Wi  Ah-ha '  Water  Colder  Water  13 

Ah  Kwer-rup'  Disease  Cure  15 

Hul-ya-oo'  Nimoo-lu '  kah.  Phantom  Basket  15 

Na-wa-Ti  'e Big  House  16 

In-yar'en  Ah-ha'  .No  Eyes  in  Water  17 

Seen-u-how '  How-wak '....                   Old  Woman's  Twins  19 

Seen-u-how '  Hum-poo '....  Old  Woman's  Whip  22 

Kwut  ah  Lu  'e-ah                                              Song  Dance  24 

AhKwir'  ...Red  Paint  26 


"Where 

No 

Vision  Is 

the  People 

Perish" 


Poo-Kwoo 
Sqwee' 


Crooked 
Neck 


CUYAMACA  PEAK 


Page  7 


NDIAN  lore  of  the  Cuyamaca  Mountains  and 
surrounding  region  in  San  Diego  County,  Cali 
fornia,  abounds  in  myths  and  legends  handed 
down  from  generation  to  generation  by  tribal- 
song  and  squaw- tale.  Yet  so  swiftly  has  the 
hand  of  civilization  wiped  out  the  old  traditions 
and  customs,  that  but  few  Indians  remain  who  remember 
them,  and  fewer  still  are  those  willing  to  divulge  them.  Only 
when  one  comes  into  intimate  contact  with  them  is  one  accord 
ed  the  privilege  and  honor  of  hearing  the  tales  of  their  ancestors. 
And  it  is  through  the  friendship  of  some  of  the  old-type  In 
dians,  that  the  author  has  been  allowed  a  glimpse  of  the  inner 
shrine  of  their  lives. 

Cuyamaca  is  evidently  a  Spanish  corruption  of  the  Indian 
words  Ah-ha'  Kwe-ah-mac'  (Water  Beyond),  a  name  used  by 
the  Indians,  first  to  designate  a  location  high  on  the  middle 
mountain,  but  afterward  applied  to  the  entire  group. 

These  mountains  had  distinctive  names  also.  The  one  far 
thest  north,  they  called  E-yee'  (Nest),  because  they  believed 
that  a  big  nest  or  den  was  on  one  of  its  slopes  in  which  the  wild 
animals  disappeared  when  hunted,  thus  safely  evading  pursuit. 
The  middle  one,  Hal-kwo-kwilsh '  (Tough  Strong),  gained  this 
title  in  the  battle  of  the  peaks,  when  he  proved  very  formidable. 
The  one  known  as  the  Cuyamaca  Peak,  acquired  the  name  of 
Poo-kwoo-sqwee '  (Crooked  Neck),  in  the  same  battle.  And 
before  the  battle  still  another  peak,  Hilsh  Ki'e  (Pine  Tree), 
belonged  to  the  group,  so  the  Indians  say,  but  now  lives  far 
away. 

PRONUNCIATION.    .- 

The  Indians  accent  their  words  strongly,  and  enunciate  with 
their  teeth  very  nearly  closed,  which  gives- 'their  language  a 
rhythmical  cadence  quite  pleasing  to  the  ear. 


Page  8 


tI0if  ;lt'£   (Pine  Tree) 


THE  BATTLE  OF  THE  PEAKS 

The  Indians  claim  that  Corta  Madera  Mt.,  or  Hilsh  Ki'e  (Pine  Tree),  as 
they  call  it,  was  once  a  part  of  the  Cuyamacas,  and  dwelt  in  what  is  now  the 
lower  end  of  Green  Valley.  They  tell  a  story  of  a  great  upheaval  of  nature 
which  took  place  in  prehistoric  times,  after  which  Hilsh  Ki'e  (Pine  Tree) 
was  discovered  far  removed  from  his  brother  peaks. 


Lower 
Green 
Valley 


"Where 
Hilsh  Ki'e 
Once 
Dwelt" 


many  ages  ago,  far  beyond  recalling,  the 
mighty  peaks  of  Ah-ha'  Kwe-ah-mac'  (Water  Be 
yond)  numbered  more  than  now.  In  those  days 
another  peak  occupied  all  the  lower  part  of  what 
is  now  a  fertile  valley.  Together  they  raised 
their  shaggy  heads  in  proud  triumph  o'er  the 
mountains  round  about  them.  For  the  Ah-ha'  Kwe-ah-mac' 
(Water  Beyond)  wore  beautiful  long  hair  of  sweet-smelling 
pine  and  cedar  trees,  and  they  gazed  with  disdain  upon  the 
others  whose  heads  were  covered  with  short  hair  of  lilac,  elm, 
and  such  scrub-brush. 

A  sign  of  servitude  then  was  short  hair.  And  the  long 
haired  mountains  clung  close  together,  never  mingling  with 
their  inferiors. 

Page  9 


There  came  a  time  when  they  quarreled  among  themselves. 
No  one  knew  just  how  it  began.  Some  said  it  was  because  the 
lovely  spring  Ah-ha'  Wi-Ah-ha'  (Water  Colder  Water)  be 
trothed  herself  to  Ah-ha'  Coo-mulk'  (Water  Sweet),  who 
wished  to  carry  her  far  below  among  the  short-haired  moun 
tains. 

The  trouble  grew.  At  length  they  came  to  blows,  and  for 
many  days  the  conflict  raged.  The  great  rugged  peak  Hilsh 
Ki'e  (Pine  Tree),  down  through  whose  arms  glided  the  spark 
ling  river  Ah-ha'  Coo-mulk'  (Water  Sweet),  persisted  in  shield 
ing  it.  He  said  that  since  the  little  stream  was  born,  had  he 
guarded  and  cherished  it,  and  he  refused  to  part  with  it. 

Infuriated  beyond  measure,  the  other  peaks  besieged  him. 
They  belched  out  huge  rocks  upon  his  head.  They  lashed  his 
up-turned  face  with  whips  of  fire  from  out  the  sky.  And  unseen 
hands  snatched  up  his  long  strands  of  hair  by  the  roots. 

Sturdily  he  returned  blow  for  blow,  but  made  no  impression 
on  the  north  peak,  nor  the  middle  one,  who  proved  to  be  ex 
ceedingly  strong  and  tough.  He  managed,  however,  to  twist 
the  head  of  the  south  peak  and  leave  a  crook  in  his  neck  forever. 
Valiantly  he  strove  against  them,  but  it  was  an  unequal  struggle. 
Finally,  in  desperation,  he  gave  a  mighty  wrench,  freed  himself 
from  their  fierce  embrace  and  fled. 

Out  in  the  deepest  darkness  of  the  night  he  plunged.  The 
crashing  thunder  and  the  shrieking  wind  covered  his  flight.  On 
and  on  he  sped,  never  stopping,  never  heeding  that  many  of  his 
long  locks  of  hair  were  falling  by  the  way.  Through  the  whole 
night  and  all  the  following  day  he  ran  and  ran  away  from  his 
home. 

Exhausted  at  last,  he  fell  in  the  midst  of  the  low-browed 
mountains  with  short-cropped  hair-  And  that  is  where  you  find 
him  today —  grand  old  Hilsh  Ki  'e  (Pine  Tree)  with  pine-topped 
crest  and  a  ragged,  jagged,  rough-hewn  scar  where  he  broke  off 
sharp  from  Ah-ha '  Kwe-ah-mac'  (Water  Beyond), —  there 
among  aliens  far,  far  from  his  people. 


Page   10 


(Hanging  Head) 

On  the  'west  side  of  the  south  peak  of  the  Cuyamacas,  far  up  the  old  High 
Trail,  is  a  place  called  by  the  Indians,  Huts-tah'  Tah-mil'tah,  (Hanging 
Head).  The  following  legend,  which  has  been  handed  down  from  time  im 
memorial,  explains  the  naming  of  the  place. 

IT  was  the  moon  of  the  lilac  blossoms  in  the  days 
long  since  flown,  and  all  the  earth  was  rousing 
from  the  drowsy  sleep  in  which  it  had  lain  during 
the  time  of  the  chilling  blast.  No  more  did  the 
biting  lash  of  En-yah '  Kwik  (East  Wind)  sting  the 
cheeks  or  numb  the  fingers  of  the  hunter  who 
braved  the  mountains  in  search  of  game.  Now,  the  soft,  warm 
Ka-wak'  Kwik  (South  Wind)  was  blowing,  bringing  life-giving 
showers  that  filled  every  little  canyon  with  talking  water.  Birds 
were  singing  theii  love  songs;  plants  bursting  their  flower  buds; 
and  all  nature  was  teeming  with  the  vigor  of  Che-pum '  (Spring 
time)  . 

The  Indians  had  returned  from  their  winter  sojourn  in  the 
balmy  air  of  the  coast,  and  were  busily  engaged  in  establishing 
themselves  once  again  in  their  village  Helsh-ow'  Na-wa'  (Rab 
bit  House)  at  the  base  of  the  towering  peak  Poo-kwoo-sqwee ' 
(Crooked  Neck);  when  a  Yuma  Brave,  having  found  his  way 
across  the  sands  of  the  desert,  came  to  visit  them. 

Tall  and  slender  was  this  Brave  from  a  strange  tribe,  and 
as  straight  as  an  alder.  His  sinewy  body  glistened  like  a  red 
rattler,  and  his  long  mane  floated  out  from  his  head  as  does 
that  of  a  racing  pony.  Above  his  brow  he  wore  high  plumes  of 
gay-colored  feathers,  red,  yellow,  and  green,  and  quite  rare  also 
were  the  wings  which  completed  his  head  dress.  Over  his 
shoulders  hung  a  quiver  made  of  wildcat  skin,  and  it  was  filled 
with  arrows  whose  heads  were  carved  from  the  hyacinth  and 
other  precious  stones  found  on  the  edge  of  the  desert. 

So  superior  was  his  magnificence  that,  notwithstanding  he 
came  with  friendly  intent,  he  was  the  cause  of  much  envy. 

One  clear  day  a  party  of  the  young  warriors  escorted  him 
to  the  top  of  the  high  peak  to  show  him  the  place  from  whence 
looking  toward  En-yak '  (East)  he  could  gaze  upon  his  own,  Big 
Water  of  the  desert,  or  turning  to  Ah-wik'  (West)  behold  the 
Great  Sea  Water  merged  in  the  western  skyline. 

Glad  to  find  something  in  which  they  excelled,  they  boasted 
of  the  greatness  of  their  body  of  water,  decrying  the  inferiority 
of  his  smaller  one. 

A  quarrel  ensued  in  which  the  Yuma  Brave  was  killed.  Far 
up  on  the  mountain  side  they  left  his  scalp  lock  with  its  long 

Page  11 


streaming  hair  and  gorgeous  feathers  hanging  on  the  brush. 
There  it  fluttered  for  many  a  day,  the  irridescent  colors  gleam 
ing  afar  in  the  sunlight.  And,  as  time  passed  on,  the  great 
spirit  of  In  'ya  (Sun)  in  compassion,  transformed  it  into  bright- 
colored  flowers  and  trailing  vines  growing  among  the  rocks  and 
bushes. 

Now,  in  that  self -same  spot,  after  the  blue  clouds  of  lilac 
bloom  have  vanished  from  the  hills  below,  one  may  see  patches 
of  color  like  a  field  of  tiger-lilies  and  other  brilliant  hued  flow 
ers  nodding  and  swaying  in  the  breeze. 

Were  one  strong-armed  as  the  Indians  of  yore,  one  could 
throw  a  stone  from  Oon  '-ya  Kwolt '  (High  Trail)  straight  into 
that  place,  and  hear  mysterious  sounds,  as  did  they,  when 
it  fell  midst  the  vines  and  the  flowers.  Sounds,  soft  and  low, 
as  of  wierd  wailing  o'er  the  body  of  the  slain,  for  the  flowers  are 
plaintively  chanting  the  requiem  of  Huts-tah'  Tah-mil'-tah, 
(Hanging  Head). 


Page  12 


(Water  Colder  Water) 


The  Cold  Spring,  located  on  the  high  peak  of  the  Cuyamacas,  is  'well 
known  to  all  lovers  of  these  mountains,  and  the  Indians,  'who  must  ever  have 
a  reason  for  the  existence  of  things,  tell  how  it  <was  created  and  named  by  one 
of  their  mythical  creatures  of  long  ago. 

>T  one  time  in  the  ages  past,  the  Ah-ha'  Kwe-ah- 
mac  '  (Water  Beyond)  mountains  were  infested  by 
monstrous  giants  with  loathsome,  ill-shapen  bod 
ies,  who  terrorized  the  surrounding  country.  These 
marauders,  lurking  and  watching  their  opportun 
ity,  frequently  stole  the  Indian  maids  from  their 
villages,  keeping  them  in  bondage  as  slaves. 

One  of  the  giants,  named  Hum-am7  K  wish  'wash  (Whip 
to  Kill  People),  lived  in  the  vicinity  of  Pam-mum  '  am-wah  ' 
(Green  Valley). 

He  reveled  in  the  most  fiendish  ogrisms,  but  his  innate  sense 
of  the  beautiful  was  keen  and  strong.  He  not  only  selected  the 
most  delightful  places  in  which  to  live,  but  surrounded  himself 
with  objects  pleasing  to  the  eye.  Always  he  stole  the  fairest 
of  the  Indian  maids,  and  required  them  to  weave  the  most  ex 
quisite  designs  known  in  their  art  of  basket  making. 

Page  13 


His  cruelty  was  extreme,  and  did  his  slaves  displease  him 
in  the  least,  they  met  with  the  most  horrible  death  imaginable. 

This  hideous  being  possessed  supernatural  powers  which  he 
employed  in  various  ways.  It  seems  he  that  wanted  nothing 
but  the  coldest  water  to  drink.  He  tried  the  water  in  the 
streams,  and  tried  the  water  in  the  springs  which  abound 
throughout  the  country,  but  never  did  any  of  it  suit  his  taste; 
so  he  created  for  himself  a  spring  of  colder  water. 

In  one  of  the  most  alluring  spots  on  the  mountain  side,  in 
the  dense  shade  of  the  fragrant  forest  of  pines  and  cedars,  he 
brought  forth  a  crystal  spring  of  icy  water,  and  named  it  Ahha  '- 
Wi-Ah-ha',  (Water  Colder  Water). 

Here  in  this  nook  of  surpassing  loveliness,  where  the  grace 
ful  lilies  nod  their  stately  heads,  and  delicate  fronds  of  lacelike 
greenery  push  their  way  up  through  the  carpet  of  velvet  moss, 
he  sent  his  slaves  with  their  beautifully  woven  water-baskets 
to  fetch  him  a  drink  when  he  grew  thirsty. 

One  day,  calling  a  slave  he  commanded  her  to  bring  some 
water  instantly,  with  dire  threats  of  punishment  should  it  be 
come  insipid  before  it  reached  him. 

This  maiden,  radiant  with  the  beauty  of  the  starlight,  was 
so  good,  so  pure,  so  true,  that  she  had  been  fairly  adored  by 
her  people  before  she  was  so  cruelly  snatched  from  their  midst. 

Swiftly  she  wound  her  way  up  through  the  towering  aisles 
of  solemn  pines,  softly  intoning  their  prayers  to  the  heavens 
above  them.  Wistfully  longing  to  be  free  from  the  dreadful  ogre 
who  held  her  captive,  she  begged  the  trees  to  plead  with  the  great 
In'ya  (Sun),  who  rules  over  all,  to  take  pity  on  her  distress. 

The  flowers  and  the  birds  felt  the  quivering  throb  of  her 
anguish.  The  starry-eyed  snow-flowers,  gleaming  in  the  shade 
by  the  wayside,  gave  their  incense  to  be  wafted  on  high  by  the 
whispering  breeze;  the  cooing  dove  sent  its  most  plaintive  cry 
above;  and  every  other  living  thing  along  the  pathway  offered 
its  gift  in  her  behalf  to  In'ya  (Sun)  riding  the  heavens  in  his 
flaming  ball  of  light. 

When  she  reached  the  spring  she  sat  on  its  brink,  and  filled 
her  basket  with  its  cold,  refreshing  water.  Gazing  into  the 
crystal  depths  she  caught  a  glimmer  of  a  shadow  quickly  passing, 
and  at  once  knew  it  to  be  that  of  the  good  spirit  of  the  spring. 

She  beseeched  and  plead  with  it  to  save  her  from  the  clutches 
of  Hum-am '  K wish 'wash  (Whip  to  Kill  People);  and  as  she 
leaned  over  farther  and  farther,  trying  to  get  one  more  glimpse 
of  the  shadow,  the  waters  rose  up  and  gently  engulfed  her. 

All  nature  hushed  in  a  sweet  silence  of  gratitude  as  she  was 
drawn  into  the  protecting  arms  of  Ah -ha '  Wi-Ahha '  (Water 
Colder  Water) ;  and  there  she  has  dwelt  in  safety  ever  since. 

Page   14 


(Disease  Cure) 

Near  the  place  called  Huts- tah '  Tah-mil  'tah,  on  the  west 
side  of  Cuyamaca  Peak  in  an  almost  inaccessible  spot,  is  a  huge, 
white  rock,  as  large  as  a  house.  It  looks  as  if  it  might  have 
been  sprinkled  with  blood,  for  it  is  flecked  with  spots  of  bright 
red,  and  a  sharp  cleft  divides  it  in  twain. 

The  name  of  this  rock  is  Ah  Kwer-rup'  (Disease  Cure).  In 
ancient  times  the  Indians  believed  that  it  possessed  the  power 
to  dispel  aches  and  pain,  and  the  medicine  men  took  their  sick, 
who  were  suffering  from  any  painful  malady,  there  to  be  healed. 

Wonderful  and  miraculous  were  some  of  the  cures  said  to 
have  been  performed  there.  But  in  time  it  lost  its  power  and 
fell  into  disuse. 

However,  some  of  the  Indians  say,  that  even  now,  if  one  gets 
near  enough  to  fling  a  stone  against  the  big  rock,  it  sings  or 
cheeps  like  a  young  birdling;  and  they  still  hold  it  in  reverence. 


(Phantom  Basket) 

On  this  same  enchanted  side  of  the  mountain  is  another 
great  rock,  which  no  one  has  ever  succeeded  in  reaching  on  ac 
count  of  the  dense  brush  and  sharp  rocks  surrounding  it. 

On  top  of  this  rock,  just  at  the  break  of  day,  suddenly  is 
seen  an  immense  basket  filled  with  eagle  feathers  and  wings  of 
the  black  crow  sticking  up  in  the  center.  Its  appearance  varies. 
Sometimes  the  basket  is  very  beautiful  and  new,  and  the  feath 
ers  shining  and  bright  as  though  freshly  plucked  from  the  birds; 
again  it  looks  old  and  dingy,  and  the  feathers  are  dull  and 
frayed  at  the  tip. 

No  one  has  ever  been  able  to  reach  the  place,  but  many  are 
the  Indians  who  have  gone  up  Oon  'ya  Kwolt '  (High  Trail)  be 
fore  sunrise  to  behold  the  phantom  basket  appear  on  top  of  the 
rock. 


Page  15 


Mount 
Guatay 


t   (Big  House) 


GUATAY  or  Na-wa  Ti'e  (Big  House)  as 
the  Indians  call  it,  lies  near  Descanso,  only  a  few 
miles  distant  from  the  Cuyamaca  Peak.  It  looms 
up  from  all  points  of  view  like  a  giant  wigwam 
built  for  some  great  chieftain  of  the  Golden  Age. 
Its  massive  frame  is  royally  covered  by  a  thick 
robe  of  velvet  verdure,  with  plumes  of  rarest  cypress  along  the 
northern  ridges. 

The  glory  and  peace  and  silence  of  its  broad  expanse  is  ever 
the  same,  whether  raised  to  the  smiling  sun  or  draped  in  the 
filmy  gauze  of  evening's  amethyst  veil. 

Seemingly  it  might  be  inhabited  by  a  benign  spirit  of  guar 
dianship,  as  it  looks  so  serenely  and  calmly  o'er  the  valley  bear 
ing  its  name.  But  in  the  days  when  the  village  Hum-poo '  Ar- 
rup '  ma  (Whip  of  the  Wind)  in  the  upper  edge  of  the  valley 
rang  with  sounds  of  busy  activity,  it  was  entirely  different. 

Then  the  comely  Indian  maids,  pounding  their  acorn  meal 
in  the  Hamoo-ka  'e  (mortars)  on  the  rocky  knoll  of  the  village, 
were  fearful  of  incurring  the  displeasure  of  Na-wa  Ti'e  (Big 
House).  Even  the  valiant  warriors,  brave  in  their  fierce  array, 
dared  not  ascend  the  mountain  side,  or  pluck  one  branch  of  the 

Page  16 


rare  trees  growing  there.  Eel-sha-har'  (Grows  Only  Here)  they 
called  them. 

For  to  Na-wa  Ti'e  (Big  House),  was  given  the  power  of 
creating  the  penetrating  wind,  the  blighting  frost,  the  freezing 
snow,  and  the  driving  sleet.  When  enraged  it  caused  the  spirit 
of  Ha-choor'  (Cold)  to  spring  from  out  the  center  of  its  heart, 
chilling  the  marrow  of  their  bones,  and  carrying  devastation 
throughout  the  fertile  valley. 

So  one  and  all  gazed  on  it  with  awe;  molesting  it  not,  never 
venturing  up  its  slopes;  ever  fearful,  ever  dreading,  lest  they 
might  arouse  the  ire  of  Na-wa  TVe  (Big  House). 


at  JVIj~Ija'   (No  Eyes  in  Water) 


A  spring  which  rises  in  the  edge  of  the  ri'ver  flat  at  Descanso  is  pointed 
out  by  the  Indians  as  one  in  which  dwells  a  bad  spirit.  The  following  tale 
concerns  its  evil  power. 

;LL  night  long  those  who  were  awake  heard  the  un 
canny  screams  of  Kwin  Mari'  (Blind  Baby),  who 
dwelt  in  the  bewitched  spring  of  In-yar'en  Ah- 
ha'  (No  Eyes  in  Water),  which  oozed  from  the 
muddy  bank  and  trickled  down  a  sedgy  flat  to  the 
river.  Sharp,  distressing  sounds  they  were,  like 
the  cries  of  a  frightened  baby,  and  left  a  shuddering  fear  in  the 
hearts  of  all  who  listened  in  the  little  village  of  Pilch  'oom-wa 
(White  as  Ashes). 

This  village,  so  called  because  nearly  every  morning  the 
frost  caused  the  ground  to  appear  as  though  powdered  with 
ashes,  was  just  west  of  the  river,  and  so  near  the  evil  spring  that 
the  piercing  wails  penetrated  the  remotest  wigwam. 

Old  squaws  of  fearless  mein  listened  with  bated  breath; 
young  mothers  clasped  their  little  ones  closer  in  shivering  fear, 
thinking  how  they  might  perchance  have  been  born  -under  the 
blight  of  Kwin  Mari  '  (Blind  Baby)  ;  and  those  dear  women  who 
were  living  in  daily  hope  of  giving  a  beautiful,  brave  man-child 
to  their  people,  cowered  in  agony  on  their  pallets  of  fur,  draw 
ing  the  soft  robes  closer  about  their  heads  to  deaden  the  shrill 
cries. 

All  who  heard  knew  that  the  spirit  of  Kwin  Ma-ri'  (Blind 
Baby)  was  seeking  a  victim.  Even  the  children  knew  that  it 
could  cast  a  spell  over  the  mother  before  her  little  one  entered 

Page    17 


the  world,  which  would  seal  its  eyes  to  earthly  sight  forever.  So 
throughout  the  night  they  lay  in  waking  dread. 

As  the  first  grey  line  of  dawn  pushed  up  through  the  black 
ness  of  the  night  the  cries  ceased,  and  a  strange  woman  crept 
into  the  village  faintly  calling  for  help. 

Eagerly  the  people  succored  her;  and,  when  her  strength 
returned,  she  told  how  those  in  her  own  village  had  been  killed 
by  foes,  she  alone  escaping. 

How,  after  wandering  about  for  several  days,  she  had  heard 
in  the  night  just  passed,  the  screams  of  a  baby  in  distress,  and 
set  out  at  once  to  find  it.  Stumbling  in  the  dark,  over  rocks 
and  thorny  brush,  she  at  last  entered  an  open  space  soft  under 
foot  with  the  touch  of  new  grown  grass.  As  she  drew  nearer 
and  nearer  to  the  sounds,  she  reached  a  bank,  mucky  and  wet. 
Here  she  stooped  down  to  pick  up  the  baby,  thinking  she  had 
found  it;  but  her  hands  plunged  into  a  pool  of  water  instead, 
and,  as  the  sharp  cries  rose  again  from  her  very  feet,  she  fell 
back  paralyzed  with  fear. 

Not  until  dawn  had  she  been  able  to  move.  Then  she 
crawled  to  the  nearest  wigwam  which  she  saw  rising  ghost-like 
on  the  hill  before  her.  Little  did  she  know  what  had  befallen 
her;  but  the  people,  who  well  knew,  kept  her  with  them  caring 
for  her  tenderly  till  her  little  one  was  born. 

Only  after  she  had  seen  how  tightly  closed  were  his  tiny 
eye-lids,  resisting  all  efforts  to  open  them,  did  they  tell  her  of 
Kwin  Ma-ri/  (Blind  Baby),  dwelling  in  the  bewitched  spring  of 
In-yar'  en  Ah-ha'  (No  Eyes  in  Water),  and  how  it  had  the 
power,  could  it  but  touch  the  mother,  of  blinding  her  little  un 
born  babe. 


Page  18 


Laguna 


'  (Old  Woman's  Twins) 


A  mysterious  woman  figures  largely  in  the  myths  connected  with  the 
Laguna  mountains,  which  lie  adjacent  to  the  Cuyamacas  on  the  east.  These 
are  probably  of  as  ancient  origin  as  any  now  in  the  remembrance  of  the 
Indians,  and  date  far  back  to  the  time  when  the  animals  were  the  brothers  of 
man,  speaking  his  language,  and  the  various  deities  were  of  miraculous  birth. 

ROM  out  of  En-yak7  (East),  no  one  knows  how, 
nor  when,  nor  where,  came  a  woman,  and  dwelt 
in  a  cave  in  the  mountains,  and  her  name  was 
Seen-u-how'.  This  happened  in  the  long  forgot 
ten  days,  and  no  one  can  tell  exactly  how  she 
looked.  Sometimes  she  was  young  and  beautiful; 
again  she  appeared  as  a  wizened,  old  hag,  feeble,  and  bent  with 
age.  One  only  knows  that  she  existed  from  the  beginning  of 
time,  possessing  the  power  of  dispelling  her  age  by  bathing  in 
Ah-ha'  Kwe'se-i  (Bewitched  Water). 

She  lived  alone  in  her  cave,  and  one  morning  when  she  went 
down  to  an  enchanted  pool  of  clear  spring  water  to  bathe  and 
renew  her  youth,  she  found  How-wak'  (twins)  floating  on  the 
bosom  of  its  limpid  pureness.  In  those  days  man  was  not  born 
of  woman,  but  sprang  in  infancy  from  the  living  water  of  crystal 
springs. 

Home  to  her  cave  she  took  the  twin  boys  and  that  night  they 
grew  in  some  marvelous,  mysterious  manner  to  full-fledged  man- 

Page  19 


hood;  but  as  different  as  are  the  deepest  twilight  shadows  from 
the  rose-light  blush  of  dawn. 

The  one  she  named  Par-a-han '  was  pensive  and  sad  of  heart, 
while  the  other,  called  Sat-e-co',  sparkled  with  laughter  and 
song. 

Many,  many  ages  did  they  live  in  the  cave  with  Seen-u- 
how',  never  growing  any  older,  neither  did  their  dispositions 
vary.  Par-a-han '  was  always  sorrowful,  Sat-e-co'  ever  gay. 

From  the  young  shoots  of  an  elderberry  bush  they  fashioned 
a  flute  on  which  Sat-e-co '  played  joyous  melodies  as  he  wan 
dered  far  and  near  o'er  the  country.  Haunting,  rippling,  lilting, 
little  tunes  that  floated  off  on  the  breeze. 

One  day  two  Indian  maids,  in  the  far  distance,  heard  the 
echo  of  those  seductive  tones  and  stole  away  from  their  people 
to  follow  the  enchanting  strains.  Finally  reaching  the  place 
where  dwelt  Seen-u-how '  with  her  sons,  they  became  enamored 
of  the  How-wak'  (twins);  and  they  staid  and  became  their 
wives. 

Yet  they  dared  not  remain  away  from  their  people  for  any 
length  of  time,  for  fear  they  might  be  followed  and  punished. 
For  the  Chief,  their  father,  had  heard  of  the  woman  of  magic 
and  her  queer  sons,  and  forbidden  any  of  his  tribe  to  go  near 
them. 

So,  regretfully  telling  Par-a-han'  and  Sat-e-co '  good-bye, 
and  promising  to  come  back  to  them  as  quickly  as  possible,  the 
two  Indian  women  returned  to  their  home,  never  saying  where 
they  had  been.  Their  father,  who  was  an  exceedingly  wise  man, 
surmised  the  truth,  however,  and  kept  close  guard  over  them 
lest  they  go  again.  He  knew  that  after  awhile  the  How-wak ' 
(twins)  would  come  seeking,  and  then  he  could  kill  them. 

Darkness  followed  the  light,  and  time  went  on.  Par-a-han ' 
and  Sat-e-co '  grew  tired  of  waiting  and  told  Seen-u-how'  that 
they  intended  to  search  for  their  women  and  bring  them  back 
to  live  in  the  cave  again. 

Seen-u-how',  knowing  all  things  ere  they  happened,  warned 
them  of  the  Chieftain's  anger;  begged  them  not  to  go,  and  fore 
told  the  horrible  manner  in  which  death  would  overtake  them. 

Heeding  not  her  warning,  and  feeling  sure  of  outwitting  the 
Chief,  nothing  could  dissuade  them.  But  before  setting  out  on 
their  journey  across  the  wilderness  of  mountains,  they  twisted 
a  long  rope  from  the  strong  fibre  of  the  mescal  plant,  stretching 
it  taut  from  one  pine  tree  to  another  in  front  of  their  cave. 
They  told  their  mother,  should  any  evil  befall  them,  the  rope 
would  break  in  the  center  and  one  end  fly  to  Ka-tulch '  (North) 
and  the  other  fly  to  Ka-wak'  (South).  Then  they  started  off 
to  find  their  wives. 

Page  20 


The  trail  was  long  and  beset  with  many  difficulties.  When 
they  reached  the  border  of  the  great  Chief's  domain,  they  laid 
down  to  lest  before  making  the  final  dash  after  his  daughters. 
But  he,  with  some  of  his  warriors,  discovered  them  while  they 
slept,  and  seized  them,  putting  them  to  death  after  the  most 
hideous  tortures. 

Seen-u-how,  desolate  and  forsaken  in  the  cave,  knew  they 
were  dead  ere  she  peered  out  of  the  gloom  and  beheld  the  rope 
of  mescal  parted  in  twain,  the  one  end  having  flown  to  Ka-tulch ' 
(North),  and  the  other  to  Ka-wak'  (South).  Loudly,  and  long 
she  wailed  and  wept  for  her  departed  How-wak'  (twins).  Then 
in  anguish  disappeared  in  En-yak'  (East)  mysteriously  as  she 
had  arrived — no  one  knows  how,  nor  when,  nor  where. 

But  there  is  a  point  on  Ah-ha'  Mut-ta-ti'e  (Water  Moun 
tains)  where  one  may  stand  and  look  out  across  the  vast 
stretches  of  desert  sand  while  the  mystic  shades  of  night  are 
deepening,  and  see  a  light  in  the  far  east, — a  light  like  the 
flicker  of  a  torch.  As  one  looks  it  illumines  a  cave  in  which 
sits  an  old  woman,  haggered  and  shriveled,  and  all  alone.  Then 
her  image  vanishes.  Looking  again  one  sees  the  form  of  a 
beautiful  maiden,  in  all  the  glory  of  her  youth;  her  long,  black 
hair  shines  in  the  glimmering  light,  and  the  beads  of  her  neck 
lace  sparkle  like  twinkling  stars.  She  too,  is  alone,  and  fades 
away. 

It  is  Seen-u-how7  dwelling  in  En-yak'  (East),  and  there  she 
renews  her  youth  from  time  to  time  by  bathing  in  the  dew  of 
the  fleecy  clouds  which  float  about  her. 


Page  21 


mit~p00'  (Old  Woman's  Whip) 


Another  story  of  the  Lagunas  tells  how  Seen-u-how  marked  the  birds  and 
animals  with  her  Hum-poo  (whip).  The  Hum-poo  (whip)  is  a  stick  of 
tough  wood  shaped  like  a  half  circle  and  very  sharp  at  one  end.  The  Indians 
could  throw  the  Hum-poo'  (whip)  with  great  accuracy  and  often  used  it  to 
kill  game. 

OMEWHERE  on  the  precipitous  side  of  Ah-ha' 
Mut-ta-ti  'e  (Water  Mountains)  where  the  atmos 
phere  quivers  with  a  mystical  radiance,  and  rocks 
assume  fantastic  shapes,  is  a  cave  formed  like  a 
half  moon.  Seen-u-how  ',  the  old  woman  of  magic, 
lived  there  in  olden  times  with  her  How-wak' 
(twins)  ;  one  of  whom  was  so  happy  and  light-hearted  that  he 
laughed  and  sang  the  whole  day  long,  while  the  other  was  ex 
ceedingly  quiet  and  sad,  spending  most  of  his  time  in  the  dark 
shadows  of  the  cave  bemoaning  his  fate. 

The  joyous  son  wandered  back  and  forth  o'er  the  mountains 
day  after  day.  Free  from  care  he  roamed,  making  friends  with 
the  birds  and  animals;  talking  with  them,  and  learning  their 
wisdom.  They,  in  turn,  became  devoted  to  him,  often  follow 
ing  him  home,  even  staying  there  at  times  when  he  was  on  dis 
tant  journeys. 

In  those  days  the  animals  resembled  each  other  so  closely 
(as  did  the  birds  also),  that  they  could  hardly  be  told  apart,  and 
they  all  had  the  gift  of  speech. 

But  Seen-u-how'  and  the  sorrowful  son  never  said  a  word  to 
them,  though  at  times  so  many  congregated  there  that  the  cave 
was  crowded  to  overflowing. 

The  animals  could  see,  however,  the  weird,  mysterious 
things  which  transpired  there  in  the  dim  light.  Sometimes  they 
looked  at  the  wrinkled  face  of  old  Seen-u-how  '  and  she  changed 
into  a  beautiful  maiden,  clad  in  finest  buckskin,  wearing  strings 
of  glittering  beads  around  her  neck,  on  her  feet  were  moccasins 
woven  from  the  mescal  plant,  such  as  the  fleet  runners  wore  on 
long  journeys,  and  she  seemed  short  of  breath  as  though  having 
come  swiftly  a  long  distance.  Meanwhile,  the  son  of  the  sad 
dened  heart  softly  wailed  and  mourned  out  his  dismal  life. 

One  day,  when  most  of  the  people  of  the  animal  world  had 
gathered  in  the  cave,  Huta-pah'  (Coyote)  felt  a  drop  of  water 
splash  on  his  face.  He  whispered  to  the  other  people  that  it 
must  be  raining.  The  shadows  were  so  deep  he  could  not  see 
that  the  woe-be-gone  son  sat  weeping  near  him  in  the  gloom. 

The  others  thought  Huta-pah  '  (Coyote)  was  mistaken,  but 
said  he,  "Hush!  listen!  and  you  can  hear  the  drops  falling." 

Page  22 


And  listening,  they  did  hear  the  patter  of  the  tear-drops  falling 
from  the  eyes  of  the  sorrowful  one,  yet  knew  not  what  it  was. 
So  they  all  rushed  through  the  low  opening  of  the  cave  to  see 
if  it  really  was  raining. 

This  angered  Seen-u-how'  and,  as  they  dashed  by  her,  she 
struck  each  one  with  her  Hum-poo '  (whip) ;  not  killing  any,  but 
greatly  changing  their  appearance,  however. 

She  made  three  marks  down  the  back  of  Ma-pa'  cha  (Bad 
ger);  tore  the  tail  of  Huta-pah'  (Coyote),  and  now  it  is  bushy 
instead  of  long  and  pointed;  pounded  Nim-me'  (Wildcat)  so 
hard  that  the  marks  of  the  blows  remain  on  its  body  yet;  Quck 
(Deer)  carried  a  long  tail  before  it  was  whacked  off  by  the  Hum- 
poo  '(whip)  ;poor  To-luk  '(owl)  had  his  eyes  so  injured  that  he  on 
ly  sees  by  night  since  then;  even  the  smallest  bird  of  all,  with  its 
ruby  colored  throat,  shows  where  it  felt  the  flick  of  the  whip. 

Scarcely  a  beast  or  a  bird  of  the  wild  wood  but  received  that 
day  some  mark  of  Seen-u-how 's  Hum-poo'  (whip),  and  that  is 
the  reason  they  can  now  be  distinguished  one  from  another. 


23 


|Qlt'  t~&\\  (Song  Dance) 


One  of  the  ancient  rites  performed  in  by-gone  days  by  the  Indians  dwell 
ing  in  the  village  Helsh-oiu'  Na-wa  (Rabbit  House)  at  the  foot  of  the  Cuya- 
maca  Peak  was  the  Kivut'ah  Lu'e-ah  (Song-Dance)  given  in  honor  of  In'  ya 
(Sun).  The  summit  of  Viejas  mountain,  just  on  the  other  side  of  their  village, 
was  chosen  as  the  place  for  this  celebration  to  be  held,  and  they  named  the  moun 
tain  Kwut  ah  Lu'e-ah  (Song-Dance)  on  account  of  it. 

iONG  before  Kwut'ah  Lu'e-ah  (Song-Dance) 
mountain  fell  into  the  hands  of  See-i  (Evil  One), 
the  Indians  made  a  pilgrimage  once  a  year  to  its 
very  top  to  watch  In'ya  (Sun)  come  out  of  En- 
yak7  (East),  and  praise  and  honor  him  with  song 
and  dance.  For  In  'ya  (Sun)  was  the  great  Ruler 
of  All  Things.  He  governed  the  universe;  he  commanded  the 
earth;  nothing  grew  unless  he  caused  it;  he  even  dominated  the 
bodies  of  men,  some  of  whom  he  made  energetic  and  strong, 
others  weak  and  lazy.  When  he  dissappeared  at  night  he  cast 
a  drowsiness  o'er  the  world,  so  that  everything  slept  until  it  was 
time  for  him  to  come  again  in  the  morning.  Such  a  great 
ruler  as  he,  received  due  reverence  and  worship. 

For  many  preceding  moons  the  young  Braves  prepared 
themselves  for  the  race  which  began  the  celebration  of  Kwut  '- 
ah  Lu'  e-ah  (Song-Dance)  .  They  ate  no  meat,  nuts,  or  oily 

Page  24 


substance  while  in  training  for  this  event,  and  daily  they  bathed 
and  rubbed  their  bodies  with  Cha-hoor'  (Clear  Rock).  This 
crystal  of  the  nature  of  alum,  made  them  light  on  their  feet 
like  animals,  so  they  could  jump  over  high  boulders  and  run 
with  the  swiftness  of  deer. 

When  the  time  came,  everything  was  in  readiness.  The 
big  circle  on  top  of  the  mountain  had  been  freshly  prepared  and 
cleared  for  the  dancers  and  singers.  The  aged  and  feeble,  with 
the  small  children  of  the  village,  had  been  carefully  carried  up 
there  the  previous  afternoon,  that  they  might  be  on  hand  to 
take  part  in  the  ceremonies. 

Then,  in  that  mystic  hour  which  is  neither  night  nor  day, 
the  able-bodied  ones  made  the  ascent.  Last  of  all,  after  the 
others  had  reached  the  top,  the  runners  came;  swiftly  they  vied 
with  each  other  over  the  steep  trails — some  so  fleet  they 
seemed  to  fly  like  birds  over  the  course. 

When  all  had  reached  the  summit,  the  ritualistic  ceremonies 
began.  With  song  and  dance  in  the  blushing  dawn,  they 
watched  for  In'ya  (Sun),  Ruler  of  All.  Opalescent  streamers 
of  golden  radiance  and  flaming  banners  of  crimson  flaunting 
across  the  pearly  tints  of  the  receding  night,  heralded  his  ar 
rival;  while  the  people  chanted  songs  of  praise  in  honor  of  his 
wonderful  light,  and  made  obeisance  in  the  dance  in  homage  of 
his  great  power  over  all  things. 

Year  after  year  this  celebration  took  place  till  See'i  (Evil 
One)  grew  envious,  and  cast  a  spell  over  the  mountain;  then  the 
Indians  feared  to  make  the  ascent  any  more. 

One  or  two  foolhardy  ones  made  the  attempt,  but  they 
found  the  trails  tedious  and  wearisome.  The  springs  of  water 
by  the  pathway  were  poisonous,  and  frightful  noises  like  the 
hissing  and  rattle  of  snakes  pursued  their  footsteps,  and  they 
gave  up  in  despair. 

So,  though  the  old  trails  are  faintly  discernable  and  traces 
of  the  ring  where  they  danced  and  sung  still  remain,  no  more 
does  the  red  man  swiftly  ascend  Kwut'ah  Lu'e-ah  (Song- 
Dance)  mountain  to  watch  In'ya  (Sun)  come  out  of  En-yak' 
(East)  in  all  his  glory. 


Page  25 


324102 


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